Beggar

The Sleeper-Vadis refuse to answer several questions that I have posed over the last six months. My main question is, If the brahmajyoti is the effulgence of the Lord and that effulgence comes from Bhagavan Himself and the brahmajyoti is made up of innumerable living entities or jivas then how is this some sort of impersonal description? What exactly is impersonal about this? The Fall and Sleeper-Vadis cannot even begin to answer this question. If this was a college debate they would be summarily defeated on this point alone. The jiva soul is infinitesimal brahman and is coming from infinite brahman which is the effulgence of Bhagavan. When Krsna actually appears before a bhakta in this world, material time is suspended because Krsna's swarupa exists in eternity. The devotee then fully "remembers" Krsna. This is acintya or inconceivable. This material existence is like a dream. There is no difference on these points although in order to obfuscate the situation the Sleeper-Vadis will not admit that I am even writing these lines.Siddhanta means devotional conclusions but siddhanta is also like theological canon in Christian history. We currently reside in the world of mundane relativity even though we may have a connection, ever so slight with our guru parampara. Siddhanta must harmonize all opposites and contradictions as the real Gaudiya Siddhanta does. The Sleeper-Vadi apasiddhanta fails because it does not take into consideration all the possibilities raised by different aspects of the Krsna Consciousness philosophy. Sleeper-Vada us an outgrowth of a series of misconceptions that developed amongst Srila Prabhupada's early disciples in the late 1960s and evolved into a social anartha that has plagued formal and informal ISKCON for forty years. The Sleeper-Vadis are reactionaries of the most base and crude type, they and their cohorts are a threat to the very survival of ISKCON in the western world.

Bhaktivedanta VedaBase: Bhagavad-gītā As It Is 15.6 na tad bhāsayate sūryo na śaśāńko na pāvakaḥ yad gatvā na nivartante tad dhāma paramaḿ mama SYNONYMS na — not; tat — that; bhāsayate — illuminates; sūryaḥ — the sun; na — nor; śaśāńkaḥ — the moon; na — nor; pāvakaḥ — fire, electricity; yat — where; gatvā — going; na — never; nivartante — they come back; tat dhāma — that abode; paramam — supreme; mama — My. TRANSLATION That supreme abode of Mine is not illumined by the sun or moon, nor by fire or electricity. Those who reach it never return to this material world.

The ISKCON devotee, Kundali Prabhu, who was commisssioned by the GBC to write a book on this subject wrote that Goloka is the jiva's home but that the baddha jiva is like a child of a king who was born in a foreign land and has never been with his Father after being born. The Kingdom in his original home is his rightful inheritance, but he must go back home to claim it. You forgot to include Srila Bhaktivinoda Thakur, Srila Bhaktisiddhanta Saraswati Thakur, Srila Jiva Goswami, Srila Visvanatha Cakravarti Thakur and all other previous acaryas. No ISKCON scholars who actually know sanskrit and/or Bengali have ever alledged that there were "dubious" interpretations including the late Kusakrata Prabhu, who secretely (he had to be secret) understood what Srila Sridhar Maharaj was explaining). The only thing that is dubious are such rumors of dubious "Gaudiya Math interpretations" that surfaced in ISKCON in the late 1960s without any basis except in the fertile imaginations of some extremely neophyte devotees. The tatastha sakti itself is generated directly by the Lord, and the jiva's are generated by the tatastha sakti therefore there is nothing impersonal about the jiva's origins. The only reason Srila Prabhupada used the term "impersonal brahman" was to discourage persons from thinking that merging with brahman is the ultimate goal, which it is not. The allegation that there is something "impersonal" about what Srila Sridhar Maharaj has said about the jiva's origins is unfounded and no explanation or quotes of any kind are ever given to back up such an outrageous idea. Consequently such assertions are just sentiment because they are not really based on philosophy but rather blind following of concocted ideas. Srama eva hi kevalam. If one offends real Vaisnavas, like the person Srila Prabhupada wrote was his siksa guru then all their so-called devotional activites will be destroyed by such an offense.

'The sercret Book of Origins' that is being published in Feb 2008 by His Divine Grace Om Visnupada Paramahamsa Paripasleepervadacarya astotara sata Sri Srimad Ramai Swami under the pen name Sarva gattah.

Srila Sridhar Maharaj,

Dear Bhakta Alex, How will we know who really is guru? Sri Guru and His Grace, <nobr></nobr> <nobr></nobr> <!--[if !supportEmptyParas]--><!--[endif]-->

Sometimes there's more than meets the eye. Perhaps in your last life you met Srila Prabhupada in India or if you are young enough in America and then passed away soon afterwards. Perhaps he was your guru when both of you were in different forms even a longer time ago. There is no way for us to really know these things. But for all said, the system of guru parampara will go on and if it is stopped then Krsna will re-establish it, this He has told in Bhagavad Gita. So for an individual to have a "relationship" with a great acarya entirely after they have entered nitya lila is one thing and it is another thing to promote the rtvik conception that Srila Prabhupada marks the end of the guru parampara for ten thousand years or even to modify that into "The Prominent Link". Looking back at Srila Prabhupada's preaching lila and then the last thirty years and I must say that there is something very mysterious and enigmatic. So many people are discussing and obviously arguing over what he said, wrote and did or did not do. Some have found solace associating with Srila Prabhupada's disciples who are not taking any siksa or instruction outside of ISKCON circles. And some have taken solace in associating with Srila Prabhupada's disciples who have taken advice from elderley Indian Gaudiya sannyasis. Those in the second camp eventually approach such sannyasis for Hare nama, diksa and of course siksa. I think that the real debate is over what some call, "keeping Srila Prabhupada in the center". I've met many young people in ISKCON circles that read Srila Prabhupada's books, listen to his lectures and bhajans etc. It used to be argued that the disciples both diksa and siksa of Indian, Gaudiya, sannyasi gurus would claim also keep Prabhupada in the center. This is a claim which is hardly even made in this decade except perhaps in the Narayana Maharaja group (and I'm not making a judgement, here). It must be only natural to read the books of the person who most inspires you. It's what Srila Sridhar Maharaj called, "the free flow of faith" which is "a transaction of the heart". So ultimately no one can legislate or even "order" such a thing, although a real disciple will always keep a special place in their heart for their diksa guru (who is also giving siksa). So I appreciate those, who although never met Srila Bhaktivedanta Swami Prabhupada, read his books, etc and "feel" some relationship with him in his apparent abscence from this world. At the same time I also see a "Tower of Babel Syndrome" amongst his (exclusive or so-called exclusive) followers as they argue endlessly over the importance of diksa, the origin of the soul, varasrama dharma and even other issues (with each group using the Bhaktivedanta Purports to prove their points). I see how in the other Gaudiya groups with western followers that there is a sense of peace and certainty over siddhantic issues, yet I lament at the apathy in some of these groups towards Srila Prabhupada's writings. Ultimately it is our destiny due to our level of sukrti and where Krsna and Sri Caitanya Mahaprabhu have determined where we shall be feed the nectarean milk of Krsna Consciousness in our kanistha infancy (which may go on for many lifetimes). We are told to associate with those who are svajatiya or like-minded. Here on Audarya, Spiritual Discussions, that svajatiya is like a large circus tent, and sometime its really asvajatiya. We may all be in this tent by our individual desire, sometime it's curious desire and sometimes we are bent (hopefully not hellbent) on influencing others. I guess the trick is to really desire to appreciate the truth, and in fact that's how Srila Sridhar Maharaj defined sincerity. It seems that if we are sincere in our approach, then somehow we will be sufficiently guided by an unseen hand.

Srila Sridhar Deva Goswami Maharaja stated as follows: "The brahma-jyoti, the non-differentiated marginal plane, is the source of infinite jiva souls, atomic spiritual particles of non-differentiated character. The rays of the Lord's transcendental body are known as the brahma-jyoti, and a pencil of a ray of the brahma-jyoti is the jiva . The jiva soul is an atom in that effulgence, and the brahma-jyoti is a product of an infinite number of jiva atoms. "Generally, souls emanate from the brahma-jyoti which is living and growing. Within the brahma-jyoti , their equilibrium is somehow disturbed and movement begins. From non-differentiation, differentiation begins. From a plain sheet of uniform consciousness, individual conscious units grow. And because the jiva is conscious it is endowed with free will . So, from the marginal position they choose either the side of exploitation or the side of dedication.

Clearly cbrahma is using previous and perhaps ongoing abuses by neophytes in hierachical institutions to abuse the basic faith of those who read his posts. One has to look at what is the intent of the person writing the post.

It must be understood that this is the same cbrahma that took it upon himself to post "The Letter" Thread on 12/4 , that is the letter from Srila Prabhupada to Rupanuga about concerning the position of Srila Sridhar Maharaj. In post #3 of that thread he states, So here he is so interested in what are "Prabhupada's clear instructions". Is Prabhupada not a guru? Then he proceeds in post #15 to blame Srila Sridhar Maharaj for the eleven appointed gurus, Here we see some concern about what is real guru and what is not, even if it is misguided. But misguidance or no guidance really becomes the issue even if the guidance will come in this case through a psychiatrist.

But then you are contradicting Srila Sridhar Maharaj's words. Are you proposing the Sleeper-Vada theory that we are really in Goloka, only LITERALLY dreaming that we are in the material world? In your view where is the location (loka) that the jiva is dreaming from?

Fall down from where? Srila A.C. Bhaktivedanta Swami Prabhupada has stated: "The conclusion is that no one falls from the spiritual world, or Vaikuntha planet, for it is the eternal abode." (S.B. purport, 3.16.26) Srila Sridhar Deva Goswami Maharaja stated as follows: "The brahma-jyoti, the non-differentiated marginal plane, is the source of infinite jiva souls, atomic spiritual particles of non-differentiated character. The rays of the Lord's transcendental body are known as the brahma-jyoti, and a pencil of a ray of the brahma-jyoti is the jiva . The jiva soul is an atom in that effulgence, and the brahma-jyoti is a product of an infinite number of jiva atoms. "Generally, souls emanate from the brahma-jyoti which is living and growing. Within the brahma-jyoti , their equilibrium is somehow disturbed and movement begins. From non-differentiation, differentiation begins. From a plain sheet of uniform consciousness, individual conscious units grow. And because the jiva is conscious it is endowed with free will. So, from the marginal position they choose either the side of exploitation or the side of dedication. "Because the soul is very small, his freedom is also imperfect; a soul in the marginal position is very vulnerable. Freedom does not mean absolute freedom. Because the soul's existence is small, his freedom is defective -- there is the possibility of committing a mistake. Freedom of the minute soul does not mean perfect freedom. Complete freedom would be perfect reality, but the minute soul is endowed with the smallest atomic freedom. This is the position of the atoms of consciousness, and this is why they are vulnerable. They may judge properly or improperly; that is the position of those who are situated in the marginal position. If the soul were not endowed with the freedom to determine his position, we would have to blame God for our suffering. But we cannot blame God. The starting point of the soul's suffering is within himself." (Sri Krsna - Reality the Beautiful, ch-4, Origin of the Soul)

Oh yee of little faith, prepare to meet your maker! Wait a minute, what's that Kitty?...go ahead Kitty, make my day!

Srila Bhakti Raksak Sridhara Deva Goswami Unconditional Service Sermons of the Guardian of Devotion Vol 1 - Chapter Five Not only self-abnegation, but self-surrender is necessary to approach God. Deep self-surrender will take us into connection with the higher, noble substance, and it must be cultivated by all means. And service is not service to maya. I must be very careful to perceive that I am not merely serving maya, who has apeared in a charming or "godly" form. In our present position we must be extremely cautious regarding who and what we are serving. The main wave will be jnane prayasam udapasya (Bha: 10.14.3): hatefillly discard (ud-apa-asya) all proposals that your intellect may offer you. Whatever the intellect can judge and accept or reject must necessarily be of a lower type. So you are to summarily reject that, and understand that you must bow down your head (namanta eva). The beginning of your interest is to bow down your head, and your heart will be captured automatically. Try to connect with that section where you will always be with folded palms, and where you can never be master. Such abnegation and courage of selfgiving is necessary if you want to live in the higher plane. Otherwise, you may reign in hell. According to Satan's word, "it is better to reign in hell than to serve in heaven." But just the opposite is necessary. Even tears and crying have no value if the inner tendency of self-giving is absent. Seva, service, means self-giving, and that is the standard principle in the life of a devotee. This self-giving must really be to the higher sphere and not just haphazardly around us, for that is another way to be captured by hateful things. Jnana, knowledge, is generally regarded as being very pure. By the majority of people, jnana is considered to be very innocent because It has no relationship with gross, material things. It is always admitted that to handle the gross material energy is very unwholesome (sasvad abhadram); and knowledge is considered by the higher personalities to be very pure, very innocent and spotless (jnanam aIam niranjanam). But if it is not connected with Krsna, such knowledge must be hatefully rejected. naiskarmmyam apy acyuta-bhava-varjjiitam na sobhate jnanam alam niranjanam Srimad Bhagavatam 1.5.12 Here, in the Srimad-Bhagavatam, it is said that knowledge is widely considered to be spotless, pure and innocent, but if it is not connected with the positive absolute good, then it is your enemy. A qualified candidate will consider things in this way. Jnana-sunya-bhakti: Surrender is so pure, that any connection with knowledge, which is considered to be very innocent and pure-even that must be hatefully rejected. Such a degree of surrender is necessary for the higher association of genuine devotion. Both the charm of material acquisition, and the charm of the mastery of knowing everything, are to be rejected (jnana-karmmady-anavrtam). It is not possible for you to know anything about the infinite, either in magnitude or quality. The infinite is a flow of autocracy, so what can you know of it? Therefore, knowledge means more than storing so many relative or false incidents, and selling that information to the world in order to fulfill some other function such as personal name and fame. Hatefully give this up and engage in unqualified and unconditional service. That is noble, and that will take you up to the nobler region. Thus, karmma and jnana--handling matter and handling knowledge --both are discouraged. Knowledge won't be allowed to enter that market where the absolute will and autocracy relgn. No rule and regulation can work there. False gathering and false store have got no standing there. Only surrender, and we will have that high relationship. Serving attitude is our friend. We are a unit of serving attitude, and service means to surrender to the higher. And the hlgher means the plane uncontamlnated with material and intellectual acquisition. We must serve such a higher plane.

The "Satan fairytale" is only a fairytale if it is taken literally. Other than that it is full of theistic meaning of a figurative type.

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Srila Sridhar Maharaj From The Golden Volcano of Divine Love,

March 25, 1976: Reporter (5): But what would you attribute this to? Pusta Krsna: What would you attribute this to? What is the cause of this? Prabhupada: Cause of this? One simple cause is they have become unfortunate. They give up the real thing, and they accept the imitation. So that is their misfortune. If there are two shops, everyone knows "Here is real gold, and here is imitation gold." If you go to purchase imitation gold, that is his misfortune.

SRIMAD BHAGAVAD-GITA The Hidden Treasure of the Sweet Absolute Srila Sridhar Maharaj From the Introduction

Narasimha Maharaja:

It shouldn't take a genius to figure out that Srila Sridhar Maharaj is talking about what western theologians call "a leap of faith". Leap of faith From Wikipedia, the free encyclopedia A leap of faith, in its most commonly used meaning, is the act of believing in something without, or in spite of, available empirical evidence. It is an act commonly associated with religious belief as many religions consider faith to be an essential element of piety. The phrase is commonly attributed to Søren Kierkegaard; however, he himself never used the term, as he referred to a leap as a leap to faith. A leap of faith according to Kierkegaard involves circularity insofar as a leap is made by faith.<sup id="_ref-Cambridge_0" class="reference">[1]</sup> In his book The Concept of Anxiety he describes the core part of the leap of faith, the leap. He does this using the famous story of Adam and Eve, particularly Adam's qualitative leap into sin. Adam's leap signifies a change from one quality to another, mainly the quality of possessing no sin to the quality of possessing sin. Kierkegaard maintains that the transition from one quality to another can take place only by a "leap" (Thomte 232). When the transition happens, one moves directly from one state to the other, never possessing both qualities. It is important to understand that Kierkegaard felt a leap of faith was necessary in accepting Christianity due to the paradoxes that exist in Christianity. In his book Philosophical Fragments, Kierkegaard delves deep into the paradoxes that Christianity presents. One of these is the belief that there existed a being (Jesus) who is both 100% man and 100% God. Since neither logic nor reason can reconcile this, one would require faith to believe it in light of the paradox. So, when one decides to have faith that a being existed as both God and man, one makes a qualitative change from non-belief to belief, and thusly makes a 'leap of faith' that it is true. The implication of taking a leap of faith can, depending on the context, carry positive or negative connotations, as some feel it is a virtue to be able to believe in something without evidence, while others feel it is foolishness. It is a hotly contested theological and philosophical concept. For instance, the association with "blind faith" and religion is disputed by those with deistic principles that argue reason and logic, rather than revelation or tradition, should be the basis of belief in God. Even some theistic realms of thought do not agree with the implications that this phrase carries. For instance C. S. Lewis argues against the idea that Christianity requires a "leap of faith," (as the term is most commonly understood). One of Lewis' arguments is that supernaturalism, a basic tenet of Christianity, can be logically inferred based on a teleological argument regarding the source of human reason. Nonetheless, many Christians are not too critical of the term, and do accept that religion requires a "leap of faith". References Kierkegaard, Soren. [1844] (1980). The Concept of Anxiety Edited by Reidar Thomte. Princeton: Princeton University Press. ^ Hannay, Alastair, and Gordon Marino. (eds.) The Cambridge Companion to Kierkegaard. Cambridge, ISBN 0-521-47719-0

Srila Sridhar Maharaj, "Those who have enough courage will jump into the unknown, thinking "Krsna will protect me, I am jumping in the name of God, He is everywhere, "He will take me on His lap". With this idea, one who has real eagerness for the truth may leap forward."